Following the verb arrived, the Hebrew text has the focusing particle often rendered “behold” (King James Version “lo”), but in this case Revised Standard Version, like most other modern versions, leaves it untranslated. Nevertheless, in languages that have a particle that fulfills a similar function, it may be used here. Translating with the word “here,” Fox attempts to capture the sense of the Hebrew as follows: “When he came, here: Eili was sitting on a throne.”

By the road watching: Hebrew Old Testament Text Project suggests that the original text probably said “beside the road of Mizpah.” In Hebrew the place name “Mizpah” and the participle “watching” are spelled with the same consonants. However, since no manuscripts contain the reading “beside the road of Mizpah,” Hebrew Old Testament Text Project and Critique Textuelle de l’Ancien Testament give a {B} rating to the Masoretic Text; translators are urged to follow this text, as Revised Standard Version and Good News Translation have done. Revised English Bible, however, states that “Eli was sitting on a seat by the road to Mizpah.” Other translations (New Jerusalem Bible, New American Bible, Osty-Trinquet) follow the Septuagint in saying that Eli “was sitting on his seat beside the gate watching the road.” See also verse 18.

The word his seat is the same as that in 1.9, where it is stated that Eli was sitting on his seat at the door of the temple. Osty-Trinquet therefore suggests that this be rendered “sitting upon his seat [by the door of the temple] watching the road.”

The word watching is not necessarily to be taken literally in the sense that Eli was looking for someone to come down the road, since verse 15 states that he could not see. A blind person, however, could sit and listen in anticipation of someone coming toward him. The verb may also be translated “waiting” (New Jewish Publication Society’s Tanakh, Contemporary English Version). Both New American Bible and New Jerusalem Bible are misleading when they state that Eli was “watching the road.”

For the ark of God: the meaning is most likely that he was afraid of what bad thing may have happened to the ark (so Good News Translation). He was afraid “for” the sake of the ark, or “for” the safety of the ark. A less likely interpretation is that the Hebrew preposition should be rendered “because” instead of for (see verse 18). The sense would then be that he was afraid “because of” the judgment that would come upon his sons, who were responsible for the care of the ark.

His heart trembled: the emotion felt by Eli will be expressed in a wide variety of ways, depending on the receptor language. Some English models are “he was worried” (New Century Version) or simply “Eli was afraid” (Contemporary English Version). Other languages may say something like “terror filled his heart” or “fear seized his heart.” In languages where the seat of the emotions is thought to be some other organ, such as the liver, that organ should probably be used here in place of the word for heart.

All the city cried out means that “all the people in town cried” (New Century Version). Another way of saying this is “put the whole city in an uproar” (New American Bible). In order to make it perfectly clear what kind of emotion was expressed in the cry, some versions add “in horror” (Revised English Bible) or “in fear” (Good News Translation).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The sound of the outcry: while Eli had heard the general commotion in the city, he apparently had not learned the specific details that the runner had brought. Translators need not search for two different words for sound and outcry, since the overall meaning is simply “uproar” (Revised English Bible) or “commotion.”

The question is not really what but rather why there was so much noise and confusion. In some languages the question will have to be asked differently: “What is the meaning of this uproar?” (New Jewish Publication Society’s Tanakh, Moffatt) or “Why are people making so much noise?”

Instead of the verb said, some languages will more naturally put “asked” or “inquired,” since a question follows.

The man: that is, the man who had run from the battle (verse 12). Some languages may use a word like “runner” or “soldier” (Contemporary English Version) to avoid the general term man.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

This parenthetical statement about the condition of Eli may in some languages fit better earlier in the story. Contemporary English Version moves it to a position before the content of verse 14 and then numbers verses 14 and 15 together.

His eyes were set, so that he could not see: it is said also of Ahijah in 1 Kgs 14.4 that “his eyes were set” because of his age. That is, his eyes were fixed with a blank stare. The Hebrew clearly says that Eli could not see. The reason for the Good News Translation rendering that he was “almost … blind” may be to harmonize this verse with the statement in verse 13 that he was “watching.” But this is unnecessary if the verb in that case is translated “waiting,” as is done in certain English versions.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Because Eli was blind, the messenger had to identify himself verbally.

He who has come from the battle: the Septuagint says “he who has come from the camp,” and this is followed by New Jerusalem Bible and Osty-Trinquet. While the difference in meaning between these two readings is minimal, there is no good reason to abandon the Hebrew text at this point. Translators should therefore translate from the battle.

It may be wise to use the name “Eli” rather than the pronoun he in the last sentence of this verse, if the antecedent in unlikely to be clear in the receptor language. Eli addresses the messenger in terms of endearment as my son (compare 3.6, 16).

The direct quotations of this verse may be rendered as indirect discourse if it is more natural to do so in the receptor language. A possible model for this is as follows:

• The man told Eli that he had just come from the scene of the battle and that he had run all the way that day. So Eli asked him what had happened at the battle scene.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The two verbs answered and said frequently occur together in Hebrew, but the two will be considered redundant in many languages and may be reduced to a single verb, as even Revised Standard Version does in 1.15 and 17.

There has also been a great slaughter among the people is a rather awkward and unnatural way of saying that “many of the troops of Israel died in battle” or “the army has suffered severe losses” (Revised English Bible).

The people, that is, “the troops.” See the comments on verses 3 and 4.

Hophni and Phinehas are dead: the word dead is an accurate translation of the Hebrew verb, but since verse 11 says that these two sons were killed in battle, it may be best to say that they “were killed” (so Good News Translation) or “have been killed.” In other languages it may be necessary to say “died in battle.”

The ark … has been captured: the passive construction may be made active by saying “the Philistines have captured the ark” or something similar. See the comments on verse 11.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

When he mentioned the ark of God, Eli fell over: literally “and it happened at his recalling the ark of God, he fell.” But the point is that as soon as the messenger referred to the Covenant Box, Eli immediately died.

In English style the pronoun he appears at first to refer to Eli, but the pronoun clearly refers to the man from the tribe of Benjamin. So this should be made clear in translation.

By the side of the gate: the layout of a typical city gate in biblical times is totally foreign to most readers today. It was, in fact, a whole building and, in addition to the opening in the wall that permitted people to enter and leave the city, there were on either side (and sometimes above the gate) small rooms where various activities took place (see also 9.18; 21.13; 2 Sam 3.27). The Hebrew preposition is usually rendered by the side of, but some understand it to mean “into the gateway” (New American Bible, Osty-Trinquet) or “through the gate opening” (An American Translation). Anchor Bible suggests that Eli was sitting on top of the gateway, and that he fell “over the gate-tower,” but this interpretation is not probable.

The word translated heavy is used with a variety of meanings in the Old Testament, but here it seems quite clear that the sense is “overweight” (Anchor Bible) or “fat” (New Century Version as well as Good News Translation). Knox, however, follows theVulgate, which is ambiguous at this point, and takes it to mean “spent with age.”

Judged: the verb rendered judged is the same word as punish in 3.13. It also translates the same root that occurs in Ruth 1.1 and in Judges 2.16, and which is the basis for the title of the book of Judges. In the Old Testament the “judges” did more than settle legal disputes. They gave leadership and direction to the people. In many societies today the term “chief” better describes the role of those who “judged.” New Jewish Publication Society’s Tanakh will be a good model for some languages: “he had been a chieftain.” Bible en français courant is similar: “he was at the head of the people of Israel.” Other models include New International Version (“he had led Israel”) and Moffatt (“he had been over Israel”). See also comments on 7.6.

Forty years: the number forty is often a round number in Hebrew, indicating a long period of time. The Septuagint, followed by Anchor Bible, has “twenty years,” but the absence of any discussion of this problem in Hebrew Old Testament Text Project indicates that the traditional Hebrew text should be followed. See also 17.16, where “forty days” is probably to be understood as a round number.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

About the time of her death: some may say more naturally “Just before she died” or “When she was at the point of death” (New Jerusalem Bible).

The women attending her: these words translate a participle of a verb meaning “to stand.” Used as a noun it means “a person who is in charge,” whether a foreman, a governor, or some other position of authority. In this context the reference is perhaps to “midwives,” though this is not the Hebrew term used elsewhere for midwives.

Fear not: this expression is intended to offer reassurance in a time of crisis. The same wording is used in the story of the birth of Benjamin, when Rachel was dying (Gen 35.17). But in this case it goes unheeded.

You have borne a son may be expressed very differently in other languages. Contemporary English Version, for example, has “it’s a boy!” While it may sound stilted in English, other languages may say quite naturally something like “the child that has arrived is a male.”

Give heed: literally “and did not put her heart.” This same idiom occurs in 2 Sam 13.20, where Revised Standard Version renders it “Do not take to heart.” In the present context this expression is very similar in meaning to did not answer, but the two expressions together reinforce each other.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Ichabod: the Hebrew contains a play on words with the name Ichabod, which means “no glory,” and the statement that the glory has departed from Israel. Plays on words such as this are nearly always impossible to translate. Translators need to explain the meaning of the name in a footnote (Good News Translation) or to give a translation of the name in the text within parentheses following the transliteration of the name Ichabod (so Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente, La Bible du Semeur). Moffatt attempts to translate both the form and the meaning: “Ichabod, or Noglory.” Fox uses a slash to separate the Hebrew name and the meaning in English: “but she called the lad I-Khavod/Where-is-the-Glory.” Since the reference is to God’s glory, as Good News Translation makes explicit, Fox capitalizes the word “Glory.” Ichabod is mentioned again in 14.3.

Because … because: the Hebrew preposition rendered because in Revised Standard Version and New Revised Standard Version is different from the Hebrew conjunction rendered “because” in verse 22. Here in verse 21 it more likely expresses the idea of “with regard to.” Compare New Jerusalem Bible, “alluding to the capture” (similarly Good News Translation and New Jewish Publication Society’s Tanakh). New American Bible says “with reference to.” Another way of translating this preposition is the following: “She was talking about the capture of the ark.”

Because of her father-in-law and her husband: that is, because they had both died (see verse 19). In many languages it will be wise to make this information explicit by saying something like “because her father-in-law and her husband had already died.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .